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创世记生命读经 · 第37篇

神呼召的意义

The Significance of God’s Calling
四 神的呼召引言
V. God’sCall ing Introduction
1在本篇信息中，我们要来看创世记最美妙的部分－神的呼召。（创十一10～五十26。）创世记全书共五十章，分为三大部分。第一都分（创一1～二）说到神的创造；第二部分（创三1～十一9）说到蛇对人类的败坏；第三部分说到耶和华的呼召。这三部分，每一部分都用一个特别的辞句开始。第一部分以『起初神』为开始，第二部分以『蛇』为开始，（创三1另译：蛇比耶和华神所造田野间一切活物更狡猾，）第三部分以『耶和华』（创十二1）为开始。在这三部分里我们看到三个称呼－神、蛇及耶和华。这三个称呼对我们有很大的意义。在神创造以后，撒但爬进来败坏，然后耶和华来呼召。创世记主要就是说到这三件大事。按照圣经的启示，创世记一章一节的『神，』在希伯来文是『以罗欣，』这称呼主要是与神的创造有关。『耶和华』这称呼，特别是说到神与人在生命之事上的关系。耶和华是耶稣这奇妙之名的一部分，也是主要的元素，因为『耶稣』的意思是『耶和华救主。』因为『耶稣』这名包括了『耶和华，』因此可以说耶稣是新约的耶和华，耶和华是旧约的耶稣。
1In this message we come to the most wonderful section of the book of Genesis, the section on God’s calling (11:10 — 50:26). Genesis, a book of fifty chapters, is divided into three sections. The first section (1:1 — 2:25) covers God’s creation, the 25 second (3:1—11:9) covers the serpent’s corruption of mankind, and the third covers Jehovah’scall ing. Each of these sections begins with a special phrase. The first section begins with the words, “In the beginning God.” The second section begins with the phrase, “Now the serpent.” The third section begins with the words, “Now Jehovah” (12:1, Heb.). In these three sections we see three titles — God, the serpent, and Jehovah. These titles mean a great deal to us. After God created, the serpent crept in to corrupt, and then Jehovah came in to call. So the book of Genesis mainly relates these three major things. According to the revelation of the Bible, Elohim, the Hebrew word for God in 1:1, is a title that mainly relates to God’s creation. The title of Jehovah, however, is especially concerned with God’s relationship to man in the matter of life. Jehovah is part, a main element, of the wonderful name of Jesus, for Jesus means “Jehovah the Saviour.” Since the name Jesus includes Jehovah, we may say that Jesus is the New Testament Jehovah and that Jehovah was the Old Testament Jesus.
2在创世记这三大部分，我们看到神创造，蛇－撒但－败坏，耶和华呼召。这样，在这三部分中有创造、败坏和呼召。你最喜欢那一部分？我喜欢神的呼召。我们不仅是受造的人，更是蒙召的人。
2In these three sections of Genesis we see that God created, the serpent, Satan, corrupted, and Jehovah called. Thus, in these sections we have creation, corruption, and calling. Which of these do you love the most? I love God’scall ing. We are not only the created ones but also the called ones
ａ神的创造，启示神的目的和手续
1. God’s Creation, Revealing God’s Purpose and Procedure
3神的创造揭示了祂永远的目的。神永远的目的是要人有祂的形像彰显祂，并有祂的管治权代表祂。我们人类的定命就是彰显神并代表神。这点在创世记一章已经清楚的启示出来。在二章我们看到神达成祂神圣目的的手续。祂的手续是藉著神圣的生命。神必须将祂自己作到我们里面，成为我们的生命，这样我们才能达成祂永远的目的。因此，在一章我们看见神的目的，在二章我们看见神达成祂目的的手续。
3God’s creation unveils His eternal purpose. God’s eternal purpose is that man express Him with His image and represent Him with His dominion. We, the human race, are destined to express and represent God. This is clearly revealed in the first chapter of Genesis. In the second chapter we see God’s procedure to fulfill this divine purpose. His procedure is by the divine life. God must work Himself into us as our life that we might be able to fulfill His eternal purpose. Thus, in chapter one we see God’s purpose and in chapter two God’s procedure for the fulfillment of this purpose.
ｂ蛇的败坏，使人堕落
2. The Serpent’s Corruption, Causing Man’s Fall
4在第二部分（创三1～十一9）我们看到蛇－撒但－爬进来，使人堕落。蛇败坏人，使人堕落到极点。人一再往下堕落，直到无法再堕落。这时撒但很快乐，可以庆贺他的成功。全人类都背叛了神。就著一面来说，神已经从地上被赶出去了。
4In the second section (3:1—11:9) we see that the serpent, Satan, crept in to cause man’s fall. The serpent corrupted man and caused him to fall to the uttermost. Man fell lower and lower until it was impossible for him to fall any further. At that time Satan was happy and could celebrate his success. The whole human race was in rebellion against God. In a sense, God had been driven out from the earth
ｃ耶和华的呼召－以神的手续达成神的目的
3. The Lord’s (Jehovah’s) Calling, Fulfilling God’s Purpose by God’s Procedure
5撒但藉著堕落的人作工，表面上虽然已将神从地上赶出去，然而神是主宰一切的，祂绝不会被击败，或因被攻击受阻挠。撒但一切的工作，只是给神绝佳的机会展示祂的智慧。虽然有时我很懊恼自己是个堕落的人，但大多时候我很喜乐，因为我已蒙救赎、得重生、并被得回。因著堕落，我们与父神的关系比没有堕落前更甜美，更有意义。你若用点时间回想你的一生，我信你会哭，不是因忧伤，乃是因甜美的回忆到神智慧和恩惠的工作。当我们进入永世，我们会运用我们的灵回想在地上的时光，那时的回忆将是甜美、有味和有意义的。神是智慧的，祂允许蛇进来。神注视著蛇，似乎说，『小蛇，你在作甚么？作罢，不妨多作一点。你作得越多，我越有机会彰显我的智慧。小蛇，你尽力作罢！一直作到你心满意足，不能再作为止。』至终撒但要说，『我已尽所能的作了。我已竭力使人类堕落再堕落，现在已无法使人更堕落了。我只能作这么多，我作完了。』到这时，神进来了，不是以罗欣，乃是耶和华，就是创世记三章十五节所应许的那后裔。没有甚么能阻挠神，打败神，或强迫神放弃祂永远的目的。凡祂决心要作的，祂都要完成。没有甚么能改变祂。一切的打岔只是给祂机会更多彰显祂智慧的目的。
5Although Satan, working through fallen man, had apparently driven God out from the earth, God is sovereign and cannot be defeated or frustrated by any kind of attack. All of Satan’s work simply affords Him an excellent opportunity to display His wisdom. Although sometimes I was sorry that I was a fallen person, most of the time I rejoiced, because I had been redeemed, regenerated, and regained. Because of the fall, our relationship with God the Father is sweeter and more meaningful than it would have been without the fall. If you will spend some time to review your life, I believe you will weep, not in sorrow, but in sweet remembrance of God’s wise and gracious work. When we enter into eternity, we shall exercise our spirit and recall our time on earth, and the memory of that time will be sweet, tasteful, and meaningful. God is wise. He allowed the serpent to come in. God watched the serpent and seemed to say, “Little serpent, what are you doing? Go ahead and do more. The more you do, the more opportunity I have to manifest My wisdom. Little serpent, do your best. Go on until you are satisfied and can do nothing more.” Eventually, Satan had to say, “I have done all that I can do. I have exhausted myself in causing mankind to fall lower and lower. I cannot make him fall any further. This is all I can do. I am finished.” When this point was reached, God came in, not as Elohim, but as Jehovah, the seed that was promised in 3:15. Nothing can frustrate God, defeat Him, or force Him to forsake His eternal purpose. He will complete what He has determined to perform. Nothing can change Him. Any interruption simply affords Him the opportunity to express more of His wise counsel
6神若不是这样智慧，创世记就会写得很短。但为著展示神的智慧，创世记有五十章之多；后面的三十九章乃是整本新约圣经的摘要。你知道新约圣经是怎样开始的么？新约圣经的开始是：『耶稣基督，大卫的子孙，亚伯拉罕后裔的家谱。』（太一1。）按照马太福音的家谱，福音是从亚伯拉罕开始的。新约开始于亚伯拉罕的家谱。这与创世记十二章相符。新约的每件事几乎都在创世记里撒下种子。所以那构成创世记第三部分的三十九章半，乃是整个新约的概要。
6If God had not been so wise, the book of Genesis would have been very short. But for God to display His wisdom, it has fifty chapters. The last thirty-nine and a half chapters are an abstract of the whole New Testament. Do you know how the New Testament begins? It begins with the words, “The book of the generation of Jesus Christ Son of David, Son of Abraham” (Matt. 1:1). According to the genealogy in Matthew, the gospel begins with Abraham. The New Testament begins with the genealogy of Abraham. This corresponds with Genesis 12. Nearly everything found in the New Testament is sown as a seed in Genesis. So the thirty - nine and a half chapters that compose the third section of Genesis are a brief of the entire New Testament.
7我们在别的场合曾指出，新约开始于国度福音的传扬。在创世记十二章，当耶和华来呼召亚伯拉罕的时候，曾给他一个应许，那应许就是福音的传扬。加拉太三章八节证实这点：『并且圣经既豫先看明，神要本于信称外邦人为义，就豫先傅福音给亚伯拉罕，说，「万国都必因你得福。」』福音第一次的传扬不是在马太福音，乃是在创世记十二章。所传给亚伯拉罕的福音，其中主要的一项是国度。在下一篇信息，我们要看神应许叫亚伯拉罕成为大国，那大国就是神的国，包括旧约作神国度的以色列，新约作神国度的召会，来世的千年国，和新天新地。这是国度，这也就是国度的福音。加拉太三章十四节说到亚伯拉罕的福：『为叫亚伯拉罕的福，在基督耶稣里可以临到外邦人，使我们藉著信，可以接受所应许的那灵。』甚么是福？福就是那灵。那灵是谁？那灵就是耶稣。（林后三17。）那灵就是耶稣，耶稣就是耶和华，而耶和华就是神。所以这福就是神自己。在神向亚伯拉罕所传的福音中，祂应许蒙召的人，要将祂自己当作福赐给他们。这福就是耶和华自己。耶和华就是耶稣，耶稣就是那灵，而那灵乃是我们藉著相信基督所领受的。这就是福音。请记得，创世记是整本新约圣经的摘要。为著神主宰一切的智慧，我们要何等敬拜祂！在创世记这段很长的部分里，只说到三个人－亚伯拉罕－以撒和雅各的一生。当神向摩西显现时，说，『我是你父亲的神，是亚伯拉罕的神，以撒的神，雅各的神。』（出三6。）我们以后会看到，这句话很清楚的说到三一神。新约圣经实在就是三一神的自传，这三一神就是亚伯拉罕身上所看到的父，以撒身上所看到的子，以及雅各身上所看到的灵。也许有人要问，约瑟怎么样？我们以后会看到，约瑟不是单独的，他是雅各的一部分。创世记中蒙召者的全部故事就是这三个人的故事，而整本新约圣经乃是所有新约信徒所经历之神圣三一－父、子、灵－的记载。
7As we have pointed out on other occasions, the New Testament begins with the preaching of the gospel of the kingdom. When Jehovah came in to call Abraham in Genesis 12, He gave him a promise, and that promise was the preaching of the gospel. Galatians 3:8 proves this: “The Scripture, foreseeing that God would justify the nations by faith, preached the gospel beforehand to Abraham: In you all the nations shall be blessed.” The first preaching of the gospel is not in Matthew but in Genesis 12. In the preaching of the gospel to Abraham, the main item is the nation. The nation is the kingdom. In the next message we shall see that God promised to make Abraham a great nation and that this nation is the kingdom of God including Israel as God’skin gdom in the Old Testament, the church as God’skin gdom in the New Testament, the millennial kingdom in the coming age, and also the new heaven and the new earth. This is the kingdom and this is the gospel of the kingdom. Galatians 3:14 speaks of the blessing of Abraham: “That the blessing of Abraham might come to the nations in Jesus Christ, that we might receive the promise of the Spirit through faith.” What is the blessing? It is the Spirit. Who is the Spirit? The Spirit is Jesus (2 Cor. 3:17). The Spirit is Jesus, Jesus is Jehovah, and Jehovah is God. Therefore, this blessing is just God Himself. In God’sp reaching of His gospel to Abraham, He promised the called ones that He would give Himself to them as a blessing. This blessing is Jehovah Himself. Jehovah is Jesus, and Jesus is the Spirit whom we have received through faith in Christ. This is the gospel. Remember, Genesis is a book giving us an abstract of the whole New Testament. How we must worship God for His sovereign wisdom! This long section of Genesis covers the lives of only three persons—Abraham, Isaac, and Jacob. When God revealed Himself to Moses, He said, “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob” (Exo. 3:6). As we shall see later on, this is clearly related to the Triune God. The New Testament is simply an autobiography of the Triune God—of the Father in Abraham, the Son in Isaac, and the Spirit in Jacob. Perhaps some will wonder about Joseph. As we shall see, Joseph does not stand alone; he is a part of Jacob. The entire story of the called ones in the book of Genesis is a story of these three persons, and the whole New Testament is a record of the divine Trinity, the Father, the Son, and the Spirit, experienced by all the New Testament believers.
1 神呼召的意义
A. The Significance of God’sCall ing
ａ神的新起头
1. The New Beginning of God
8现在我们需要来看神呼召的意义。首先，神的呼召是一个新的起头。神造人的时候，是个起头。但人破坏了、玷污了。神为祂自己所造的人堕落了，并且弃绝了神。所以神来呼召人，好在堕落的人中间有一新的起头。即使是对我们来说，神的呼召也是一个新的起头。我感谢神，使我在旧造里度过十九年之后，在二十岁以前有了新的起头。神的呼召是神自己所作成的新起头。神不放弃人。相反的，祂来呼召人，使祂有新的起头。神所呼召的人名叫亚伯拉罕。神造亚当的时候，不是造单个的人，乃是造一个团体的人。神呼召亚伯拉罕的时候，就一面意义说，祂所呼召的是一个团体的人；但就另一面意义说，祂所呼召的是单个的人。虽然亚当一切的后裔都是在亚当里被造，但我们不能说，亚伯拉罕一切的后裔都是在亚伯拉罕里蒙召。表面看来似乎是这样，实际上不是这样，因为罗马九章七至八节说，不因为是亚伯拉罕的后裔就都是神的儿女。一个生来是犹太人的,并不表示他在神面前就有新的起头。就是生来是犹太人的,也需要有新的起头。不论我们是犹太人或是外邦人，只要我们藉著信基督，有了新的起头，就是亚伯拉罕的子孙。（加三7。）我们大部分都不是犹太人，但我们藉著信基督，就是亚伯拉罕的子孙。因我们有了新的起头，我们就都是亚伯拉罕的子孙。神呼召亚伯拉罕的时候，就开始了一个新的起头，现今我们藉著信都进入这新的起头。每当你说到神的呼召，你必须了解祂的呼召是指新的起头。我永远不能忘记，一九二五年的一个下午，我蒙了神的呼召，随即有了新的起头，我的整个生命、整个人和观念都改变了。这就是神的呼召。
8Now we need to consider the significance, the meaning, of God’s calling. Firstly, God’s calling was a new beginning. When God created man, there was a beginning. But that man was corrupted and spoiled. The man whom God created for Himself fell and forsook Him. So God came in to call man that He might have a new beginning with the fallen man. Even with us, God’scall ing was a new beginning. We all have had a new beginning. I thank God that after living over nineteen years in the old creation, I received a new beginning before I was twenty. God’scall ing is a new beginning made by God Himself. God would not give up man. Rather, He came in to call man that He might have a new beginning. The man whom God called was Abraham. When God created Adam, He did not create a single man but a corporate man. When God called Abraham, in a sense He called a corporate man, but, in another sense, He called a single person. Although all of the descendants of Adam were created in Adam, we cannot say that all the descendants of Abraham were called in Abraham. Although it appears so outwardly, actually this is not the case, for Romans 9:7-8 says that not all the seed of Abraham are the children of God. Simply because a person is a Jew by birth does not mean that he has had a new beginning with God. Even those who are Jews by birth need a new beginning. Whether we are Jews or Gentiles, as long as we have had a new beginning by faith in Christ, we are Abraham’s seed (Gal. 3:7). Most of us are not Jewish, but we are all the seed of Abraham through faith in Christ. We are the seed of Abraham because we have had a new beginning. At the time of His calling of Abraham, God began to have a new beginning, and now we all have entered into this new beginning through faith. Whenever you speak about God’scall ing, you must realize that His calling means a new beginning. I can never forget that afternoon in 1925 when I was called by God. Immediately I had a new beginning and my whole life, being, and concepts were changed. This is God’scall ing.
ｂ族类的转换
2. The Transfer of Race
9在神的呼召里，神在人身上的新起头就是族类的转换。神呼召亚伯拉罕，意思就是祂放弃了亚当的族类，拣选了亚伯拉罕和他的子孙成为新族类，作祂的子民，达成祂永远的目的。这是族类的转换，就是从受造的亚当族类转换到蒙召的亚伯拉罕族类。（创十二2～3，加三7～9，14，罗四16～17。）当我们说神的呼召是新的起头，我们必须了解这新的起头乃是族类的转换。我们都已从受造的族类转换到蒙召的新族类。虽然我们生于某一种族，但在我们蒙召时已转换为另一族类，就是蒙召者的新族类。
9In His calling, God’s new beginning with man is a transfer of race. God’scall ing of Abraham meant that He had given up the race of Adam and had chosen Abraham with his descendants as the new race to be His people for the fulfilling of His eternal purpose. This was a transfer of race, a transfer from the created Adamic race to the called Abrahamic race (12:2-3; Gal. 3:7-9, 14; Rom. 4:16-17). When we say that God’scall ing is a new beginning, we must understand that this new beginning is a transfer of race. We all have been transferred from the old created race to the new called race. Although we were born in a particular race, at the time of our calling we were transferred into another race, the new race of the called ones
ｃ生命的转换
3. The Transfer of Life
10在神呼召的族类转换，实在说就是生命的转换。虽然你能放胆的宣告，你已经过了族类的转换，但你能说你已经历了生命的转换么?我们虽然有了族类的转换，却仍然在生命转换的过程中。我不敢说我的生命已经完全转换。我也不能说我的生命没有转换。我的生命有一点转换，但转换的过程还未完成。我们都在生命转换的过程中。我们需要生命内里的转换。我们的族类虽已转换，但里面的生命还必须转换。我们若没有这种生命内里的转换，就仍和堕落的族类一样。我们若只有地位上的改变，我们的生命仍是老样子。仅仅地位上的改变不能达成神呼召我们的目的。所以必须也有生命的转换。因为生命的转换是从亚当的生命转换到基督的生命，所以就是从旧造的生命转换到新造的生命。因著人的堕落，神原初创造的一切都变旧了，不再能达成神的目的。所以神需要新造，这新造有比亚当受造的生命更强、更好的生命。这更强的生命乃是神非受造的生命，基督的生命。在神呼召里生命的转换乃是从旧造堕落到生命转换到新造更强、更好的生命。
10The transfer of race in God’scall ing is actually the transfer of life. Although you can boldly declare that you have undergone the transfer of race, can you say that you have experienced the transfer of life? Although we have had the transfer of race, we are still in the process of the transfer of life. I dare not say that I have had a full transfer of life. Neither can I say that I have had no transfer of life. I have had some transfer of life, but this process has not yet been completed. We all are in the process of the transfer of life. We need an inner transfer of life. Even though we have had the transfer of race, the life within us must be transferred. If we do not have this inner transfer of life, we shall remain the same as the fallen race. If we are simply removed from one position to another, we actually remain the same in life. The mere transfer of position cannot fulfill God’s purpose in His calling of us. There must also be a transfer of life. Since the transfer of life is from the life of Adam to the life of Christ, it is a transfer from the life of the old creation to the life of the new creation. Due to the fall of man, all of God’s original creation became old and is no longer able to fulfill God’s purpose. So God needs a new creation, a creation with a life stronger and much better than the created life of Adam. This stronger life is the uncreated life of God, the life of Christ. The transfer of life in God’scall ing is from the fallen life of the old creation to this stronger and better life of the new creation
ｄ在蒙召者身上所看见的
4. As Seen in the Called Ones
11神呼召的意义，在蒙召者身上可以清楚的看到。在亚伯拉罕、以撒、雅各、以及新约信徒身上，我们能看见神新的起头，族类的转换，和生命的转换。他们的一生可以看作神呼召之意义的清晰图画。
11The significance of God’scall ing is clearly seen in God’scall ed ones. In Abraham, in Isaac, in Jacob, and in the New Testament believers we can see the new beginning of God, the transfer of race, and the transfer of life. Their lives can be considered as clear pictures of the significance of God’scall ing
（一） 在亚伯拉罕身上
a. In Abraham
12亚伯拉罕身上所描绘的图画非常清楚。他有新的起头、族类的转换、和生命的转换，后者无论是对他还是对神，都是很大的问题。虽然新的起头与族类的转换，在他蒙召的时候已经发生，但他生命的转换却费了许多年日。他历经数十年才有生命的转换，并且这转换还未全部完成。
12The picture that is portrayed in Abraham is very clear. He had the new beginning, the transfer of race, and the transfer of life, which was a great problem to both him and God. Although the new beginning and the transfer of race in him transpired immediately at the time that he was called, the transfer of life in him took many years. It took several decades for him to have the transfer of life, and even then it was not fully completed
（1） 首先倚靠以利以谢
1) Firstly Relying upon Eliezer
13当神呼召亚伯拉罕离开败坏之地的时候，亚伯拉罕没有儿子，没有继承人。神是主宰一切的。神在亚伯拉罕经历族类转换以前，并未让他有儿子。亚伯拉罕因为没有儿子，就倚靠他家里的仆人以利以谢为他家业的主人。他向神说，『主耶和华阿，我既无子，你还赐我甚么呢?并且要承受我家业的，是大马色人以利以谢。亚伯兰又说，你没有给我儿子，那生在我家中的人，就是我的后嗣。』（创十五2～。）亚伯拉罕是个非常天然的人，就像我们今天的光景一样。虽然他领受了应许，却很天然的领会这应许。但神不要以利以谢，祂对亚伯拉罕说，『这人必不成为你的后嗣，你本身所生的，才成为你的后嗣。』（创十五4。）神告诉亚伯拉罕，以利以谢不是承继神所赐应许的人。出于亚伯拉罕的后裔，由撒拉所生的，才是他的后嗣。
13When God called Abraham out of the corrupted land, Abraham had no sons, no successors. God was sovereign. Before Abraham had undergone the transfer of race, God did not allow him to have a son. Because Abraham was childless, he relied upon Eliezer, his household servant, to be the possessor of his house, saying to the Lord, “Lord God, what wilt thou give me, seeing I go childless, and the son of possession of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, a son of my house is mine heir” (15:2-3, Heb.). Abraham called Eliezer the son of possession of his house and thought 3 that he would be his heir. Abraham was very natural, just as we are today. Although he received the promise, he interpreted it in a natural way. God rejected Eliezer, saying to Abraham, “This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir” (15:4). God was telling Abraham that Eliezer would not be the one to inherit the promise that He had given to him. A seed out of Abraham himself, born of Sarah, would be Abraham’she i r.
（2） 用肉体的力量生以实玛利
2) Then Begetting Ishmael by the Strength of His Flesh
14神拒绝以利以谢作后嗣之后，亚伯拉罕听从撒拉的建议，要从夏甲生一个儿子，要用他肉体的力量成就神的应许。他生了以实玛利。他的妻子是题议这事的人，至终，因这题议的结果受苦的也是她。撒拉这样受苦，有神主宰的意思。一面说，撒拉题议亚伯拉罕从夏甲生子，是出于肉体。另一面说，她吩咐把以实玛利赶出去，乃是照著神的主宰。她告诉亚伯拉罕，要把以实玛利，就是那使女所生的，赶出去。（创二一9～10。）这吩咐使亚伯拉罕非常忧愁；他对这事非常为难。后来神出来干豫，对亚伯拉罕说，『你不必为这童子和你的使女忧愁，凡撒拉对你说的话，你都该听从，因为从以撒生的，才要称为你的后裔。』（创二一12。）这意思是，神告诉亚伯拉罕，让以实玛利走，因为以实玛利不是承继神赐亚伯拉罕之应许的人。以撒才是他的后嗣。我们都必须知道，在神的呼召中，我们天然的生命是无用的。只有族类的转换还不彀，我们需要生命完全的转换。
14After God had rejected Eliezer as the heir, Abraham, at the suggestion of Sarah that he have a son by Hagar, exercised the strength of his flesh to fulfill God’s promise. He brought forth Ishmael. The wife was the one who made the proposal and eventually she was the one who was troubled by the result of her proposal. It was sovereign that Sarah was troubled in this way. On the one hand, Sarah’s proposal that Abraham have a son by Hagar was of the flesh. On the other hand, her command that Ishmael be driven out was according to God’s sovereignty. She told Abraham that he had to drive out Ishmael, the one who was born of the bondwoman (21:9-10). This command was very grievous to Abraham; he was deeply troubled by it. Then God intervened and said to Abraham, “Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah has said unto thee, hearken unto her voice; for in Isaac shall thy seed be called” (21:12). This meant that God told Abraham to let Ishmael go, for he was not the one who was to inherit the promise that God had given Abraham. Isaac was to be his heir. We all must realize that in God’scall ing nothing of our natural life can be prevailing. To only have the transfer of race is not adequate. We need a complete transfer of life.
（3） 改名并割除肉体首先神应许亚伯拉罕，他要得著后裔
3) His Name Being Changed and His Flesh Being Circumcised Firstly, God promised Abraham that he would have
15承受所应许之地。（创十二7，十三～16。）然后神告诉亚伯拉罕，以利以谢必不成为他的后嗣，只有他本身所生的才成为他的后嗣；神很强的确定祂的应许，亚伯拉罕必要有自己的后裔。（创十五2～5。）这事以后，亚伯拉罕想用自己肉体的力量成就神的应许，生了以实玛利。结果神来了，说，『我是全能的神，你当在我面前作完全人。』（创十七1。）神似乎对亚伯拉罕说，『你生以实玛利这件事，在我面前是不完全的。现在我必须变化你。你的名字不再称为亚伯兰（意思是尊高的父），你要改名为亚伯拉罕（意思是万众之父）o（创十七。）为此你必须受割礼，（创十七～14，）使你肉体的力量除去，使我可以成就我的应许，并且使你的后裔极其繁多。』神在这里应许，亚伯拉罕要成为伟大的父，万众的父。这指明亚伯拉罕不仅要作他肉身子孙的父，也要作因信而为新约信徒者的父。（罗四16～17。）我们基督徒藉著信基督，都成了亚伯拉罕的后裔。我们虽然生为亚当的族类，却已重生为亚伯拉罕的族类。
15seed to inherit the promised land (12:7; 13:15-16). Later, when God told Abraham that Eliezer would 15 not be his heir and that only the one born of himself would be his heir, God strongly confirmed His promise that Abraham would have seed of himself (15:2-5). After this, Abraham attempted to fulfill God’s promise by using his fleshly strength to produce Ishmael. As a result, God came in, saying, “I am the Almighty God; walk before me, and be thou perfect” (17:1). God seemed to be saying to Abraham, “What you have done in begetting Ishmael is not perfect before Me. Now I must transform you. Your name shall be changed from Abram, which means an exalted father, to Abraham, which means the father of a great multitude (17:5). For this, you must be circumcised (17:10-14) that your fleshly strength may be cut off, 5 that I may come to fulfill My promise, and that you 10 may be exceeding fruitful.” Here God promised Abraham to make him a great father, the father of a great multitude. This indicated that Abraham would be the father not only of his descendants according to the flesh, but also of the New Testament believers according to faith (Rom. 4:16-17). We Christians have all become Abraham’s seed by faith in Christ. Although we were born of the Adamic race, we have been reborn into the Abrahamic race.
（4） 至终靠神恩典的力量生了以撒
4) Eventually Bringing Forth Isaac by the Strength of God’s Grace
16在神为亚伯拉罕改名，并命令他受割礼的时候，神在十七章二十一节对他说，『到明年这时节，撒拉必给你生以撒。』我们在这里看见神定了一个约会，定规了以撒出生的时候。这在十八章十四节题到，神说，『在约定的时候，我要回到你这里，在生命的时候，撒拉要有一个儿子。』（直译。）那约定的时候，就是所定规以撒出生的时候，乃是『生命的时候。』『生命的时候』这辞非常有意义。在希伯来文中，这里的生命和二章九节生命树的生命同字。以撒出生的时候，就是『生命的时候，』要发生在亚伯拉罕受割礼以后。这指明『生命的时候，』就是基督成为我们生命的时候，要在我们天然的力量受过对付之后来到。
16At the time when God changed Abraham’s name and commanded him to be circumcised, God said to him in 17:21 “...Isaac, which Sarah shall bare unto thee at this set time in the next year.” Here we see that God made an appointment, setting up a time when Isaac would be born. This is referred to in 18:14 when the Lord said, “At the time appointed I will return unto thee, at the time of life, and Sarah shall have a son” (Heb.). The appointed time, the time set for the birth of Isaac was “the time of life.” This term, “the time of life,” is very meaningful. The word life in this phrase is the same Hebrew word that is used for the tree of life in 2:9. The time when Isaac would be born was “the time of life.” This happened after Abraham was circumcised. This indicates that “the time of life” when Christ will be life to us will come after our natural strength has been dealt with.
（a）在他肉体的力量死去以后
a) After the Death of the Strength of His Flesh
17在以撒出生以前，亚伯拉罕和撒拉都已全然衰老。撒拉的生育已经断绝，亚伯拉罕的身体如同己死。（罗四～19。）他所有的－以利以谢，并他所要保留的－以实玛利，都被拒绝，而他天然的能力也被了结。他们还能作甚么?也许他们二人有些不愉快的交通，亚伯拉罕也许对撒拉说，『亲爱的，看看你自己，你的生育已经断绝了。』撒拉也许回答：『亲爱的，看看你自己，多么老！』二人都己衰老不堪。撒拉也许又说，『以利以谢多好，但神不要他。』亚伯拉罕也许回答：『以实玛利更好，但神也不要他。神剔除以利以谢，又拒绝以实玛利，落得你我二人这样可怜。我们该怎么办?』但生命的时刻一到，以撒从这两个如同已死的人生出来了，就如同藉著复活的能力生出来的。这出生的时候就是『生命的时候。』用属灵的话说，以撒的出生乃是生命的出生。
17Before Isaac was born, Abraham and Sarah were completely deadened. Sarah’s womb was deadened, and Abraham’s body was considered dead (Rom. 4:18-19). What he had — Eliezer — and what he intended 18 to keep—Ishmael—were all rejected, and his natural ability was terminated. Then what could he do? Perhaps Abraham and Sarah had some unhappy fellowship. Abraham might have said to his wife, “Dear, look at yourself. Your function has been deadened.” Sarah might have said to Abraham, “Dear, look at yourself. How old!” Both of them were in a deadened condition. Sarah might have said, “Eliezer is good, but God has rejected him.” Abraham might have replied, “Ishmael is better, but God would not accept him either. Since Eliezer has been eliminated and Ishmael has been rejected, that leaves you and me in such a poor situation. What shall we do?” But when “the time of life” came, Isaac was born of these two dead ones, as if it was by the power of resurrection. The time of that birth was “the time of life.” Spiritually speaking, the birth of Isaac was a birth of life.
（b）藉著耶和华的访问
b) By Jehovah’s Visitation
18以撒的出生乃是藉著耶和华的来访，藉著主的临到。（创十八14。）以撒的出生不仅是人的出生。在那出生里有耶和华的临到，因为主曾说，在约定的时候，祂要回来，以撒要生下来，那时候将是『生命的时候。』当亚伯拉罕天然的力量了结时，耶和华就来了，在『生命的时候』叫以撒生下来。那就是生命的转换。一切属于天然生命的都要去掉，即使生儿子的能力也必须了结。凡出于我们天然生命，或出于我们自己的，都无分于神的经纶。一切天然的都必须结束，直到我们完了、死了、变为无有了。我们到了尽头的时候，耶和华就来了。这耶和华的来临就是生命，就是『以撒。』因此，以撒的出生就是耶和华的临到。这是生命，这是新的起头，这是生命的转换。这是神呼召的意义。
18The birth of Isaac was by Jehovah’s visitation, by the Lord’s coming (18:14). Isaac’s birth was not merely a human birth. In that birth there was the coming of Jehovah, for the Lord had said that at the appointed time, He would return and Isaac would be born and that that time would be “the time of life.” When Abraham’s natural strength was ended, Jehovah came to bring in Isaac’s birth at “the time of life.” That was the transfer of life. Everything of the natural life must go. Even the ability to beget a son must be terminated. Nothing of our natural life or of our self has any share in God’s economy. Everything natural must be terminated until we are finished, dead, and have become nothing. Then, when we have come to the end, Jehovah will come in. This coming in of Jehovah means life. This is “Isaac.” Hence, the birth of Isaac is the coming of Jehovah. This is life, this is the new beginning, and this is the transfer of life. This is the significance of God’scall ing.
19认识我们都已蒙召，有了新的起头，并有族类的转换，这是非常好。但我们都得同意，我们还在生命的转换的过程中。可能有的人还在依恋以利以谢，有的人还要抓住以实玛利，有的人已经完全失望了。但也有人已经来到『生命的时候，』在他们身上，以撒已经出生了。我们中间有的人已经历过耶和华的临到，耶和华的来访，这就是生命的转换。我们都需要这样的转换。我们需要忘掉肤浅和天然的教训，就如改良自己，有好品行等。这不是品行的问题，乃是生命转换的问题。我们众人不仅需要有族类的转换，更需要有生命的转换。当亚伯拉罕蒙召离开败坏之地的时候，他没有儿子。他老了，还没有儿子。所以他倚靠以利以谢作承继家业的人。神拒绝了以利以谢。然后亚伯拉罕用他肉体的力量生出以实玛利。亚伯拉罕爱以实玛利，想要保留他，但神不接受他。应许之子必须在约定的时候，生于耶和华的来临，生于神恩典的力量。当约定的时候一到，耶和华临到撒拉，以撒就生出来了。可以说，耶和华进到撒拉里，以撒就从撒拉生出来了。那就是『生命的时候。』这完全是生命的转换。
19It is very good to realize that we all have been called and have had a new beginning and the transfer of race. But we should all agree that we are still in the process of the transfer of life. Probably, some of us still cling to Eliezer, some want to hold on to Ishmael, and some have been fully disappointed. However, others among us have come to “the time of life.” In their case, “Isaac” has been born. Jehovah’s coming, Jehovah’s visit, has transpired with some of us. This is the transfer of life. We all need such a transfer. We need to forget the superficial and natural teachings, such as improving and behaving ourselves. It is not a matter of behavior but of a life transfer. We all must be transferred not only in race but also in life. When Abraham was called out of the corrupted land, he had no son. He became old and still did not have a son. Therefore, he put his trust in Eliezer, the son of possession. God rejected Eliezer. Then Abraham exercised the strength of his flesh to produce Ishmael. Abraham loved Ishmael and wanted to keep him, but God would not accept him. The promised son had to be born of Jehovah’s coming in, of the strength of God’s grace at the appointed time. When the appointed time arrived, Jehovah came to Sarah and Isaac came forth. In a sense, Jehovah came into Sarah and Isaac came out of her. That was “the time of life.” It was altogether a transfer of life
（二） 在以撒身上
b. In Isaac
20从一面意义说，在以撒身上生命的转换已经成就了，但不是彻底完成。因为以撒还生出神所恨的以扫。（罗九13。）这意思是，在以撒里面还残留著天然的生命。因此可以说，在以撒身上，生命的转换还没有彻底完成。这事是完成在雅各身上。
20In a sense, in Isaac the transfer of life was accomplished but it was not fully completed. We know this by the fact that Isaac still begat Esau whom God hated (Rom. 9:13). This means that within Isaac the natural life still remained. Thus, we may say that in Isaac the transfer of life was not completed thoroughly. It was completed in Jacob
（三） 在雅各身上
c. In Jacob
（1） 先是个抓夺的雅各
1) Firstly Being the Supplanter Jacob
21起初，雅各是个抓夺的人。雅各这名的意思就是抓夺。抓夺的意思是以诡诈的手腕取代别人或取得东西。雅各是个用诡计偷窃的人。譬如他偷舅父拉班的东西。拉班以为雅各帮助他牧养羊群，但雅各在帮助拉班的时候，为自己得了一群羊。这是雅各抓夺的一个例证。起初，雅各当然没有生命的转换。
21At first, Jacob was a supplanter. His name means a supplanter. To supplant means to take the place of another, or to get something, through subtle means. Jacob was one who stole in a secret way. For instance, he stole from his uncle, Laban. Laban thought that Jacob was helping him with his flocks, but while Jacob was helping Laban, he made a flock for himself. This is an example of Jacob’ss up planting. At the first, Jacob certainly did not have the transfer of life.
（2） 至终变成以色列，神的君王
2) Eventually Transformed into Israel, the Prince of God
22神有办法对付雅各。他把雅各这个抓夺的人变化为神的君王。虽然花了很长的时间完成这事，但到了一个时候神告诉雅各，他的名要从雅各改为以色列。（创三二27～28。）从此之后，他就叫作以色列。神在雅各身上，作了祂在亚伯拉罕身上所作同样的事：神更改了他的名，也改变了他的力量。当神进来对付雅各的时候，雅各真是个抓夺的人。他甚至和神捽跤。他在天然方面太强了，连神也难以制伏他。我们不应该笑雅各，我们和他一样，也是那么强，连神都难以制伏我们。当神来对付我们的时候，我们也和祂摔跤。虽然神很难制伏我们，最后我们还是要被祂制伏。雅各与神摔跤，逼使神摸他的大腿窝，就是摸他全人最强的部分。经过这事以后，他就瘸了。从那天起，他的抓夺过去了。抓夺的人成了神的君王。在他余生的日子，他不再偷窃了，他那抓夺的手成了祝福的手。他不再抓了，他只祝福。他伸出他的手，祝福到他面前来的每一个人。他甚至祝福当时在地上最大的君王法老。（创四七7，10。）抓夺的人变成了祝福的人。这是神的君王。到这时，就有了彻底的族类转换连同完全的生命转换。这是神的呼召。神的呼召开始于创世记十二章一节，要继续直到新耶路撒冷来到。一切抓夺的人都要了结，变成神的君王。新耶路撤冷要来到，这不仅是族类的转换，也是生命的转换。
22God had a way to deal with Jacob. He transformed Jacob, the supplanter, into a prince of God. Although it took God a long time to accomplish this, at a certain time He told Jacob that his name was being changed from Jacob to Israel (32:27-28). Thereafter, he was called Israel. God did the same thing to Jacob that He had done to Abraham: He changed his name and his strength. When God came in to deal with Jacob, Jacob was truly a supplanter. He even wrestled with God. He was so strong in a natural way that even God found it difficult to subdue him. We should not laugh at Jacob. We are the same as he was. We are so strong that even God finds it difficult to subdue us. When God comes to deal with us, we wrestle with Him. Although it is difficult for God to subdue us, eventually we shall be subdued by Him. Jacob’s wrestling forced God to touch his thigh, to touch the strongest part of his being. After that happened, he was lame. From that day onward, his supplanting was over. The supplanter had become a prince of God. Throughout the remainder of his days he did not steal again. His supplanting hands became blessing hands. He no longer supplanted; he only blessed. He stretched out his hands to bless whomever came to him. He even blessed Pharaoh, the greatest king on earth at that time (47:7, 10). The supplanter became a blesser. This is the prince of God. Here we have the full transfer of race with the complete transfer of life. This is God’scall ing. God’scall ing began at Genesis 12:1 and will continue until the coming of the New Jerusalem. All the supplanters will be terminated and become the princes of God. The New Jerusalem will come in, not only as a transfer of race, but also as a transfer of life
（四） 在信徒身上
d. In the Believers
（1） 开始于重生
1) Beginning with Regeneration
23原则上，今天信徒的经历也是一样。对信徒来说，生命的转换开始于重生。（约三3，5。）在重生之后，我们就在生命转换的过程之中。
23In principle, the experience is the same with the believers today. With the believers, this transfer of life begins with regeneration (John 3:3, 5). After being regenerated, we are in the process of the transfer of life.
（2） 藉经历属灵的割礼而成就
2) Accomplished by the Experience of Spiritual Circumcision
24对信徒来说，生命的转换是藉著经历属灵的割礼，就是脱去肉体而成就的。（西二11，加五24。）今天神正给我们施行割礼，这割礼要延续很长的时间。我相信在我们中间，有很多人还在神施行割礼的手中。你可能仍依恋你肉体的力量，或你天然的人。这需要神来割去你的那一部分。因此，我们都在受割礼的过程中。换句话说，我们正在变化的过程中。
24With the believers, the transfer of life is accomplished by the experience of circumcision, by the putting off of the flesh (Col. 2:11; Gal. 5:24). Today God is circumcising us, and this circumcision lasts quite a long time. I believe that many among us are still under God’s circumcising hand. You may still cling to your fleshly strength or to your natural man. This requires God to come in and cut, or circumcise, that part of you. Hence, we all are in the process of being circumcised. In other words, we are in the process of transformation
（3） 完成在身体得赎，改变形状之时
3) Completed at the Redemption and Transfiguration of Our Body
25生命的转换要完满的完成在主回来的时候。那时，我们的身体要完全得赎并改变形状。（罗八23，腓三21。）然后我们不仅在族类转换中，也在完全的生命转换中，成为蒙召的人。那时我们要享受神所应许给我们祖宗亚伯拉罕一切的福。这是神的呼召，神的呼召不是为著亚伯拉罕天然的后裔。神的呼召是为著那些跟随亚伯拉罕的脚踪，运用所得的信心，靠神活著，也在神里面活著，并且靠神的工作经历生命转换的人。经过了这些过程，我们就完全成了另一班人，成了神所呼召的人。然后我们要享受神所应许一切的福。凡神所应许给亚伯拉罕的，都要成为我们藉著相信基督而有分于之新约福音的福。
25The transfer of life will be fully completed at the time of the Lord’s coming back. At that time our body will be fully redeemed and transfigured (Rom. 8:23; Phil. 3:21). Then we shall be the called ones, not only in the transfer of race, but also in the complete transfer of life. At that time we shall enjoy all of the blessings that God promised to our father Abraham. This is God’scall ing. God’scall ing is not for Abraham’s natural descendants. God’scall ing is for the people who follow Abraham to exercise the obtained faith, to live by and in God, and to experience the transfer of life by the working of God. As a result of this process, we shall be altogether another people, a people of God’scall ing. Then we shall enjoy all the blessings of God’s promise. All that God promised to Abraham will be the blessings of the New Testament gospel in which we all shall participate through faith in Christ